When I was a child, I used to go to school. [...] That's great. I want to see that. Yes. Yeah. Like, yeah, I see. It's all right. Well, we've been here to get from the general public in the deep side. Watch it on that. Thank you. Thank you. Last time. Yeah. [...] Yes, thank you, Anthony. This evening we'll continue our studies in the Sambhupa Avalokitesvara meditation, a system of practice that was imparted by the goddess Vajrayogini directly to the great sage Sambhupa Dharma, which has been transmitted down to us in its purest form.

[01:56]

As we have learnt during our past few weeks of study together, the system of practice consists of three essential parts or stages of practice. being the preliminary stage, the second, the main stage, and the third being the concluding stage of practice. The main stage of practice also consists of three subdivisions. These are the process of creation, the process of completion, and thirdly, the branch meditation or branch yoga, auxiliary yoga.

[03:07]

In order to... This evening we will be studying the second of these three, we will receive instructions in the process of completion. In order to undertake this process of completion, in order to undertake a session of meditation upon the process of completion, you should precede it, you should always precede the meditation with the other practices, the instructions for which you have already received. That is to say, you arrange yourself in the correct posture of meditation and perform the preliminary meditations of refuge, of purification, the awakening of the Great Resolve, and then the practice of the guru-yoga, or meditation upon the Master.

[04:32]

And then as you focus your attention upon upon your visualization of yourself as the deity, as a genrezi, you should also perform the meditation of the recitation yoga. That is, recite the six syllables of the the mantra of great compassion while accompanying that presentation with the appropriate visualizations of the dispersal and reconvergence of lives. And in this way you will have performed all of the preliminary practices that will have prepared you for the Profound Meditation, known as the Process of Completion. If you want to go there, you have to go there.

[05:59]

You have to go there. [...] I don't know. I don't know. I don't know. That's the same thing. When I was a child, I used to go to school with my parents.

[07:30]

I used to go to school with my parents. When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents. I don't know. [...] In Egypt, when the Jews came, the Arabs came to Egypt, and the Jews came to Egypt, and the Jews came to Egypt, and the Jews came to Egypt,

[08:37]

You are not. [...] And I said to him, I said, [...] When I was a child, I used to go to school, and [...] I used to go to school,

[10:04]

I don't know what to do. I don't know what to do. I don't know what to do. And he also was saying to somebody that, you know, how I, through me, I don't know, sorry, you want me to talk about it. How I am, you know, look at your heart. You have all of us. You've got to keep it up here. Also, we're going to do like everything. I don't know. [...] Thank you. The process of a completion or the stage of perfection, as it is called in your...

[12:04]

commentary, this process of completion consists of two types of practice, as is indicated in your commentary. That is to say, a practice that a practice with characteristics and practices without characteristics. The first of these is called a course type of a practice. And

[13:09]

Here one begins by assuming the correct posture of meditation, the so-called sevenfold posture of the Buddha Vairochana. Posture is an extremely important factor in the mastery of these yogas, as was indicated by our great teacher, Sapan, who wrote that if the body is... if the body is... well arranged. That is, if the body is placed in the correct posture, then the mind will become extremely clear and attainments quickly achieved.

[14:27]

This is because there is a very essential relationship between the body and the states of mind, the posture of the body and states of mind. If the body is straight, that is, if the body is placed in the correct posture of meditation and then all of the psychic channels within the body will automatically become straightened. This allows the prana or psychic breath within the body to also become tranquil and moreover to merge with consciousness. When mind and breath merge, then any

[15:37]

object of meditation will become very clearly perceived and its nature will become easily understood. Therefore, the first essential of good meditation is good meditative posture. The correct posture is as the text indicates, has seven elements. That is, you should place your feet in a cross-legged posture, the so-called lotus posture or posture of samadhi, or whatever approximation of this correct cross-legged posture that you can assume. Your spine should be straight, the shoulders squared, the neck straight but ever so slightly bent forward at the

[16:53]

in the middle, just in the region of your Adam's apple. Your neck should be ever so slightly bent forward. Your eyes should be fixed. Your eyelids should be half open, half closed, and your gaze fixed single-pointedly on a spot directly in front of your of your eyebrows that is an imaginary spot at arm's length directly before the center of your eyes. Your jaw should be relaxed, that is to say, not clenched and not loose, just relaxed.

[17:57]

The teeth should not be clenched. The tip of your tongue should be ever so slightly curled upward in your mouth. Your hands should be folded in your lap with the tips of your thumbs touching each other. So this is the correct posture for the performance of almost all kinds of Buddhist meditations, and certainly it is the required posture for the standard practices of samatha and vipassana, of concentration and insight systems of meditation. And the importance of this correct posture is illustrated by the story that

[19:04]

is found in one of the scriptures, in one of the sutras. It told of some 500 Buddhist arahats or 500 Buddhist yogis who were meditating in a forest not too far from the city of Benares. And they were such adepts in meditation. And because they were always wrapped in their meditative states, Even the animals, the inhabitants of that forest could not help but be impressed and moved to awe by the perfection of their tranquility and the majesty of their remaining always in this posture of meditation.

[20:25]

And so, moved to faith just by their posture, even these ignorant monkeys of the forest were moved to faith and got into the habit of bringing them offerings of food, of fruits, berries, and water, and the other food which they found in the jungle. They shared it with these 500 Buddhist yogis for years. These yogis went on to attain liberation and vanished into nirvana. one after the other. And the forest again was empty of yogis. At a later time, another band of yogis, of non-Buddhist yogis, happened to discover this forest.

[21:38]

And because they had heard that the monkeys in this forest were well known for their generosity, they thought it might be a very comfortable place to practice their own meditation. they settled into the forest and waited for the monkeys to bring offerings. But because of the the austerities that they were practicing that required them to assume very strange and sometimes tortuous asanas or meditative postures, yogic postures, that instead of being moved to faith, the animals were confused and frightened and kept their distance. This went on for days and weeks, and the yogis became quite hungry, waiting for the monkeys to bring offerings.

[22:45]

So they had a conference to determine why they were being boycotted by the monkeys. One of the wisest of the yogis, had been around in other forests and he decided that it could only be the only difference that these ignorant monkeys could determine between them and the Buddhist yogis was the difference in their posture. So, they hit upon the stratagem of sitting like the Buddhist yogis. And sure enough, it worked. The next morning, the monkeys came bearing faith offerings. And so as long as it worked, they stuck with this posture of meditation in order to carry on with their religious career. But not only was the posture good for moving monkeys to faith, but it also began to have a very

[23:47]

unusual effect upon these non-Buddhist yogis themselves. Because they were seated in this posture of meditation, their minds became very clear. Insight began to arise within their minds. Just naturally, wisdom began to arise. Their pride, vanished, and they began to perceive what is known in Buddhist terms as the truth of anatma, or non-self. They realized the truth of the selflessness of mind. And so that even in their minds, faith born of right views, of right understanding arose within their minds, and they also I became adept at Buddhist meditations merely by assuming this correct posture. Loves. I'm sorry.

[25:11]

I'm sorry. [...] Yes. Yes. Yes.

[26:36]

Yes, yes. Yes, that's right. Yes. No, I didn't say that. [...]

[27:40]

I didn't have any money. [...] So it's okay. We'll put in a new signal. No luck. And you don't know. You don't know. You don't know. You don't know. And all I got to do was read, and I found a book, and I read it.

[29:02]

And then all I got to do was read, and I read it. And then all I got to do was read, and I found a book, and I read it. And then all I got to do was read, and I found a book, and I read it. Yes. Yes. So what do you do? So, so, so, so. I said, I'm going to teach you a lesson.

[31:20]

I'm not going to do it. [...] When you're on the earth, you don't know what's going to happen.

[32:47]

You don't know what's going to happen. [...] me some you you don't say I can something I'm going to leave you need also yeah I don't want on I don't want on you don't want my book on the bomb yeah I don't miss you you don't need me [...] There it is. What?

[34:11]

What? [...] That's it. Thank you. Thank you. So following the text in the middle of page 11, you're instructed to assume this correct posture of meditation and visualize yourself as being none other than the bodhisattva of great compassion, Avalokiteshvara.

[35:42]

Visualize also the three psychic channels within the body. That is, the central Awaduti channel runs from your navel up to the crown of your head. It is white on the outside, red on the inside, and it has the size of a bamboo A bamboo stick, a medium-sized bamboo stick. Now, it's important that these not be visualized as being solid. They have the substance of light. You visualize them very clearly as if they were really there, but they are not to be thought of as being substantial.

[36:50]

All right, to the right of this central avatthuti vein, or channel, runs the red channel known as rasana. And on the left, you have the white channel, lalana. Both of these are smaller in circumference. They are about as... They have the circumference of, say, a wheat or barley stalk. Their bottom ends hook into the central vein below the navel. Their top ends curve down from the top of the head like a bent cane and stick into the two nostrils. And at this point, after visualizing these very clearly, you should then proceed to perform the so-called Vajra recitation yoga.

[37:54]

And this has three versions. You begin with the so-called coarse Vajra recitation. And once you've mastered that, you proceed to take up the subtle form of practice. And then, as before, move on to the extremely subtle form of practice. Now, the way to perform this Vajra recitation meditation is to expel from your lungs, stale air, and all impurities, obstacles, and delusions by practicing in the following manner. Place your right hand in the half-vajra, mudra.

[38:59]

That is to say your forefinger should be hooked onto your middle finger while your thumb presses down on the ring and small finger, something like that. Okay? Something like that. You can get the instructions from our two teachers here. Then you proceed to expel the stale air from your lungs in the following manner. Block first your right nostril and blow air, not forcefully but firmly, from your left nostril. Then block the left nostril and expel the air from your right nostril.

[40:06]

And finally, expel the air from both nostrils at once. And as the air flows into and out of your lungs, you should focus your mind in concentration upon the three sacred syllables that constitute the... The seed syllables are quintessence of the body, voice and mind of all the Buddhists. As air is inhaled into your lungs, visualize the white syllable, Aum, representative of the enlightened body of all the Buddhas. as after the air has injured your lungs, for a split instant, as it remains in the lungs, neither being inhaled nor exhaled, visualize a red syllable, A, which represents the enlightened voice of all the Buddhas.

[41:31]

And as the air is exhaled from your lungs, visualize the blue syllable PUM, the essence of the enlightened mind of all the Buddhas. Perform this Vajra recitation nine times in all, that is, in all would be three times each to the left right and both nostrils or in your if you are able to and have a are able to do it in your formal sessions of practice, this Vajra recitation, this meditation known as the Vajra recitation, should be practiced many times, 108 times or 21 times or at the very least seven times a day.

[42:33]

And to do so ensures, without a doubt, a long life, a long and healthy life, rich in the blessings of progress on the path, the blessings directly received from the Buddhas and Masters, and the blessings of freedom from all inner and outer obstacles. It is because of the power of these three sacred syllables combined with the power of this meditative yoga, this yoga or the Vajra recitation, one will receive a tremendous boost in one's spiritual undertakings and receive many blessings. And not only that, This Vajra recitation meditation is essential, is an essential practice, not only of this system of meditation, but in all the major tantric systems of the Vajra-Abhidhya Samaj, of Vajra-Vairava, Cakrasamvara, and, of course, of the Vajrapani-Buddhadhamara, which you have received.

[44:06]

If you learn it and master it well here in this system, it will be of great benefit to you in all of your other meditative undertakings, based on the principle of knowing all through knowing one. If you know this one meditation, you can apply it to all meditations. Then, once you have mastered this course form of Vajra recitation practice, you should proceed to learn the subtle form of practicing. Here you breathe again and perform the same process of purification of the breath. by blowing nine times through the nostrils. But instead of visualizing the three syllables, you should substitute the visualization merely of white light upon inhalation, of red light as the breath pauses within your lungs, and blue light as you exhale.

[45:19]

That constitutes the subtle form of practice. Finally, you have the extremely subtle form of practice. Here, you don't visualize letters or lights, but focus your attention merely upon the sound of breath, the sound of the breath as it enters, abides, and emerges from your body. If you persist in this practice long enough, you will undoubtedly experience all the benefits and blessings that we have described. And certainly, this this meditation will be of inestimable use to you in all of your practices.

[46:26]

It is... This meditation upon the... upon breath is the antidote to all of the negative mental states and propensities that depend upon our mental content, that is to say, our thoughts, good and bad, ride upon the breath, upon the quality, the state of our mode of breathing, and in fact will cease to be an obstacle to meditation. This is true for all Buddhist meditators, whether at the Mahayana, the Vajrayana or Vinayana schools, even in every school of Buddhist practice.

[47:28]

And the value of this meditation of breath, of breath control, is well known and is popularly practiced. And certainly it is the most effective way of dealing with thoughts as obstacles to meditation. And because of Reliance Bunda's special techniques at Vajrayana, it can be of inestimable value to us in accomplishing our goals in meditation. Learn to sing, Jack. I've been thinking of doing meditation. Don't sing. I've been thinking of doing meditation. Yes, sir. He went in the war, standing the catapult.

[48:52]

And I had no good reason to accept it. I had no good reason. [...] I don't know. I don't know. I don't know. I don't know. They didn't tell us anything. [...]

[49:54]

They didn't tell us anything. They didn't tell us anything. to cut their hair, you know, [...] to cut their hair, I'm not that way. I'm [...] not that way. After that, we went back to Vietnam.

[51:14]

We went back to Vietnam. [...] When I was a child, I used to go to school. [...] Yes. Yes. Yes. Yes. When I was training, the legs were very strong.

[52:29]

It was like 4.5 tons long time ago. I was 12 or 13 years old. I was training a lot, and one day I was going to be my next target. I was going to be my next target. I was training a lot, and one day I was going to be my next target. I was training a lot, and one day I was going to be my next target. I was training a lot, and one day I was going to be my next target. I was going to be my next target. They assigned me, convicts, to the front, to the front of the center, and then I taught them. They assigned me to the front of the center, and then I taught them. They assigned me to the front of the center, and then I taught them. The reason is, you know, now what I'm saying, well, I said, she might get it.

[53:33]

She got it. You know what I'm saying? [...] I don't want to die. I don't want to die. I don't want to die. I don't want to die. Yes. Yes. No, that's not what I said.

[54:56]

I didn't say that. [...] But it was, it was, [...] it was. You don't understand.

[56:10]

You don't understand. Yes. [...] I don't know. I don't know.

[57:11]

I don't know. I don't know. I don't think that. I don't think I can have it. In fact, no, I don't think it's funny enough. Let me say, I've got old now. I don't have anything on me, you know. So I'm depending on the exit. It's all over here. I don't know who's going to make it. Let me say, I've got old now. I don't know if I should go there, you know. Because I was trying to explain it. I said, yeah, but I'm not going to. and it's okay to get it. We don't want to change it over again.

[58:12]

You may change it over some day. It is the time that I want to move it. Simple. I don't know what to do. I live in the city. [...] Yep. Yep. Yep. Yep. Yep. No, no, no, no, no, no, no. I don't know.

[59:38]

I don't know. [...] I don't want to do it. I don't want to do it.

[60:38]

I don't want to do it. I don't want to do it. So what you're missing is the aim, right? If you think about it, if [...] you think about it, I don't know. [...] I'm telling you, I'm telling [...] you,

[62:08]

Yeah. When he saw it, he said, oh, but they'll explain to you, they'll tell you something. Oh, I don't know. The other side, you got to hear it. They didn't watch it. They didn't do anything. I couldn't hear something. I don't know. [...] Thank you. When I was a child, I used to go to school with my friends.

[63:52]

I used to go to school with my friends. I used to go to school with my friends. I used to go to school with my friends. they're going to come out there and they're going to come [...] and they're going to I don't know if you can hear me. I don't know if you can hear me.

[64:53]

I don't know if you can hear me. I'd be like, people can't do it themselves, or they're not going to do it themselves, and they're going to get it right or wrong, or they're going to do it themselves. So that's the concept of it. Yes, thank you very much. I don't know if you can cut into it or not. It's a very, very important issue there, isn't it? So what are the principles? So what do I do? I take my name back, and I take my children back, and I take my children back. Yeah, I've seen it. I've seen it. I've seen it. But you told us, you know what I'm saying? Oh, right. You know what I'm saying? You told us. Oh, me too. All right. You know what I'm saying? You know what I'm saying?

[65:54]

Thank you. That's it. I don't know what to do. I don't know what to do. I don't know what to do. And look at it, it's a little trouble. It's a little, it's [...] a little trouble.

[67:02]

to me. I don't know. [...] Thank you. What are you doing?

[68:36]

There are many doors to meditation. There are countless states, meditative states that have been described in the sutras and tantras, and the various approaches to these meditative states have been delineated by the Buddha and by other sages. However, all of these many doors of Dharma may be subsumed into two forms or levels, two types of meditation, and they are samatha, or concentrative meditation, and vipassana, insight meditations. Our instructions for undertaking this second type of process of Completion Meditation calls for, that is to say, meditation without characteristics, calls for developing the ability to focus the mind in

[70:53]

in single-pointed stability. There are... You should look elsewhere for the instructions on understanding the... the instructions for the practice of concentrative meditation. In brief, there are five faults to concentration, which must be remedied by applying the eight antidotes and by progressing through the use of the nine methods for developing or mastering concentration. If one masters these deep factors of concentration, then it becomes possible to master also insight, because concentration is the foundation for insight meditation.

[72:08]

Those of you who have received the teachings, the full explanations of the lamdre system of meditation, will be familiar with these instructions for mastering these two essential stages of practice. If the lamdre literature It contains many excellent commentaries or meditation guides, such as the Lhamdre commentaries written by the great Sarchin, or by Mangtoludip Gyatso, by Morchen, and other great masters of the Sakyam order. Or, if you have not received those instructions, you might find them in a book that was composed by Rinpoche himself some years ago at the request of a number of Canadian students.

[73:35]

themselves meditators at one of Kala Rinpoche's retreat centers. They had invited Rinpoche there and at the time had told Rinpoche that they were experiencing problems in disciplining their mind in meditation and were finding that they had many problems and obstacles to practice in retreat. So for their benefit, Rinpoche taught, wrote out and explained the essentials of these two kinds of meditation, Samatha and Vipassana. Recently, text written by Rinpoche has been translated into English by Chökyi Nima who translated it and

[74:47]

According to our information, this book has been very useful for Kali Rinpoche students who are performing retreats in America, in Canada and elsewhere. So if it is possible for you to get a copy of that, of the English translation of this text, you would find there some very useful information, all that you need to know about mastering these two essential stages of practice. And because they are concentration and insight, must be mastered before one can expect much progress in the more advanced stages of practice. It is certainly in the interest of all serious students to learn the essentials of practice for these two stages.

[75:50]

Now, we turn to the present. The present practice The basic instructions for the practice are given at the top of page 12. I'll simply read this out to you and then add Rinpoche's comment. The essential for the body is to be in the sevenfold posture of Vairagini. The essential for the eyes is to focus them without blinking in space about a half hand span. straight out from between your eyes. The essential for the speech is to count without error the passage of 21 breaths of natural rhythm. With the mind, be convinced that the creator of all the phenomena that comprise samsara and nirvana is your own mind.

[76:56]

Knowing that even mind which comes about from a composite of causes conditions, and interconnected circumstances is like an illusion. Make this whole object of your awareness a brilliant luminosity like a rainbow of yourself as the divine form is that. Other than that, do not pursue thoughts of the past or call forth those of the future. Experiencing the perception of the present moment without evaluating it, relax in a state of naked luminous awareness beyond all limits of expression. that the thought suddenly appears, sustaining the continuity of practice without making anything of it. Furthermore, you should practice the creation and perfection stages in union through the means of first reigning in the mind, then relaxing it, and in the end just letting it be." And this brings us to Rinpoche's instructions for it.

[78:02]

or searching for the mind. The meditation of the insight should begin with the search for the mind. It is In order to understand the mind's true nature, you must first locate the mind. You must first be able to focus on the mind and to see it as it really is. So you should begin by honestly and diligently examining your own mind until you have recognized its true nature. Rinpoche's teacher, the great Gautama Lakpa Rinpoche, told him a story once of another lama who had three students, and he sent them home to

[79:22]

search for their minds. He asked them to go home and spend the night in diligent meditation and to come back tomorrow and tell them what they had discovered about the mind, what they had learned of the mind, where it was located, what size or color or any other description they might have of the mind. And so he urged them to be diligent and come back and report to him the next morning. So the first student went home and meditated diligently and came back the next morning and reported that he had learned that his mind was white and colored. The Lama told him that he had done well, the next student came in and reported that his mind was black in color. The Lama again told him that he had done very well and sent them both back to meditate.

[80:33]

But the third student didn't show. Finally, after a very long time, he came in crying and was totally... upset because as he explained that he had learned that he was not a good yogi. He simply, no matter how hard he had practiced and searched for his mind, he couldn't find anything. Whereas the other students had found black or white minds, he had found nothing. And he was very upset about his particular mind. So... The lama, however, was very happy to hear his report. He told him that the other students had merely deceived themselves. They had not at all perceived the nature of mind, whereas he, through his diligent meditation, had glimpsed the true nature of mind, that when you search for mind,

[81:41]

there is nothing to be found. This is the first insight that one must attain when searching for the mind. It's important also to understand that all the appearances of this world all phenomena, outer, inner, whether of samsara and nirvana, of worldly existence or liberation, all of them have their source, their origin in mind itself. These appearances that present themselves to our senses are all derived from the mind are all projections of mind, no matter how real nor no matter how external they may seem to us.

[82:52]

They are no more external, no more real than are the objects that we perceive in the dream state. In a dream you may see many things, people, trees, mountains, things that cause happiness and sorrow. In your dreams you respond to these, thinking they are real and external. You respond with feelings of desire or fear. or happiness or unhappiness. But upon awakening, you at once realize that those objects, those appearances within your dream, no matter how real they had seemed during the dream, have no validity at all. They have no external existence at all and do not exist outside of the mind that created them.

[83:55]

This is exactly the case with all of these present appearances of the world. As Sapin wrote in his Richter, or Treasure of Reason, all objects have their origin in mind. and it is only due to our mental propensities that they are apprehended as real and external. knowing that the search for the nature of all things must lie in the search for the nature of one's own mind, turn the mind inward and focus upon mind itself. And this introspection must be single-pointed,

[85:05]

It must be immediate and direct, not agitated. The mind must not be agitated by thoughts. It should not be... The mind should not be pressured by the... by willpower and meditative discipline and the pressure that one exerts upon mind to produce a result, to produce an insight. One should, in a very relaxed way, let the mind dwell in its own natural clarity and learn to recognize that natural clarity of mind. One should also learn to see that the mind, when sought, does not have a location.

[86:09]

It is not to be found either within or without, nor in any other place. It has no size, no shape, no color, no dimensions or characteristics of any kind. It is like space without any attributes. And yet, and though this mind is a no-thing, it is not a thing in the way that we like to think of things, things that can be isolated, pointed to and described. We can't do this with mind. It isn't a thing that is reduced or dwells for a while and then passes away. It is a no-thing, and therefore we say the mind is empty. And yet its emptiness does not in any way contradict or hinder or stop the clarity of mind, the continual awareness, the luminous awareness of mind.

[87:14]

neither does the luminous awareness of mind in any way hinder or conflict with its nature of emptiness. It is these two, emptiness and clarity, are at once the true non-dual nature of mind. So, having searched for the mind and not found it, and realizing that the true nature of mind lies just in this non-duality of no-beingness and luminous awareness, you should allow the mind to dwell in that true nature, its own true nature. And do not allow your meditation to be jarred by distractions or by thought processes.

[88:17]

Do not follow trains of thought, such as, yesterday I did that, and tomorrow I shall do another thing. Place the mind in the immediate moment. Focus upon the present moment of meditation. As the great Kongtu Rinpoche wrote, that when you are listening to teachings, your mind should be single-pointed with attention. When you are studying, the mind should be relaxed. When you are meditating, the mind should be characterized by immediate focus. It should be focused immediately, directly upon the object of meditation. This is a very important bit of advice from a great master. Also,

[89:20]

When you undertake to discipline the mind in meditation and to develop these insights, you should allow them to unfold in a natural rhythm, at a natural pace. You shouldn't be a yogi who counts the days, so many days of concentration, so many days of vipassana, etc. But without anticipating and pressuring the mind to produce results, continue your meditation. And let your sessions of meditation always be attended by mindfulness, by remembrance of the instructions that you've received from a qualified teacher. apply your mind again and again in this careful way to awakening this insight into the non-dual emptiness and clarity of your own mind.

[90:34]

When you accomplish the meditation rightly in this way, then only is it meditation. Other efforts cannot be called true meditation. If rightly practiced, then you will have accomplished the second requirement of a bodhisattva. We recall that a bodhisattva has two duties tending upon his vows. That is to accumulate a vast store of merit and a vast store of wisdom. wisdom is accumulated through just this meditation of introspection into the mind's true nature. Because this insight, though attainable, is very difficult to achieve. It is hard to purify and stabilize the mind, hard to apply oneself.

[91:41]

in just the right way to achieve just the right ilsa. Therefore, it is important to awaken and maintain the utmost faith and sense of reliance upon your teacher. If you pray to him without doubt for blessings and guidance and the ability to master this meditation, then surely you will receive through the power of his own experience, his own realizations, and through his own vows you will receive directly from your teacher the blessings to achieve success in this meditation. Just as the Landre verse tells us that salutations to the Master through salutations to the Master through his kindness, the great, through his kindness

[92:54]

Salutations to the Master whose feet are like jewels, through whose kindness the great bliss itself arises in a single instant. If you have the utmost unwavering, undoubting faith in your Teacher, and pray for his blessings, then in an instant he can bestow upon you the insights and the liberation that you seek. As the great Master Kinsirambha Jai also wrote, The quintessence or the heart of the pratimoksha or inayana level of practice is renunciation, the awakening of a strong sense of renunciation of the world in favor of the pursuit of liberation.

[94:01]

In the Mahayana, the essence of the Mahayana system of practice is renunciation. The...

[94:09]

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